A17412:1094
Sermons upon the ten first verses of the third chapter of the first Epistle of S. Peter Being the last that were preached by the late faithful and painful minister of Gods word, Nicolas Byfield. Wherein method, sense, doctrine, and use, is, with great variety of matter, profitably handled; and sundry heads of divinity largely discussed. Published since the authors death by William Gouge.
London: printed by H. Lownes for George Latham, 1626
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Render not evil for evil.] Now follows the directions for our carriages to wicked, or unreasonable, and injurious men: and so if we would live in peace and out of trouble, we must take heed that we be not provoked by them to revenge or reviling. Where observe.
REnder not evill for evill.] Now followes the directions for our carriages to wicked, or unreasonable, and injurious men: and so if wee would live in peace and out of trouble, wee must take heede that wee be not provoked by them to revenge or reviling. Where observe.
1 That wicked men are naturally bent to do evil, and to be injurious, and to revile others, especially the godly, Psal. 36.3.4. Destruction and misery are in their ways, and the way of peace they have not known: and their throat is an open Sepulchre, their mouths are full of cursing and bitterness, Rom. 3.13, 14, 16, 17. The poison of Asps is under their lips. The use should be therefore to teach godly men to provide for it; wheresoever they live in this world, they must look for it, to be abused and reproached: they may think to live safely in a wilderness, as well as to live without receiving injury from carnal and profane men. God can restrain the very Lyons that they should not fall upon Daniel, and he can cast a fear upon the wicked, that they shall not attempt injury against the godly: but though God do thus at sometimes, yet he will not be bound always to do it. Secondly, this should teach such as desire to live in safety, to avoid all needless conversation with the wicked: for, though at the first thou mightest think they were of fair carriage, and would do no wrong, yet after a time they will show their nature; especially if they see they cannot draw thee to run with them into the same excess of sinning. And thirdly, as ⟨p. 201⟩any desire to have evidence to their own souls, that they are become new creatures, and have new natures, so they should show the proof of it hereby, viz. by avoiding all injurious courses, and reproachful and bitter words.
1 That wicked men are naturally bent to doe evill, and to be injurious, and to revile others, especially the godly, Psal. 36.3.4. Destruction and misery are in their waies, and the way of peace they have not knowne: and their throate is an open Sepulchre, their mouths are full of cursing and bitternesse, Rom. 3.13, 14, 16, 17. The poyson of Aspes is under their lippes. The use should be therefore to teach godly men to provide for it; wheresoever they live in this world, they must looke for it, to be abused and reproached: they may think to live safely in a wildernesse, as well as to live without receiving injurie from carnall and prophane men. God can restraine the very Lyons that they should not fall upon Daniel, and he can cast a feare upon the wicked, that they shall not attempt injury against the godly: but though God doe thus at sometimes, yet hee will not bee bound alwaies to doe it. Secondly, this should teach such as desire to live in safety, to avoide all needelesse conversation with the wicked: for, though at the first thou mightest thinke they were of faire carriage, and would doe no wrong, yet after a time they will shew their nature; especially if they see they cannot draw thee to runne with them into the same excesse of sinning. And thirdly, as ⟨p. 201⟩any desire to have evidence to their owne soules, that they are become new creatures, and have new natures, so they should shew the proofe of it hereby, viz. by avoiding all injurious courses, and reproachfull and bitter words.
2 All private revenge is forbidden; or it is unlawful to render evil for evil. 2. Thes. 5.15. the Apostle saith, See that no man recompense unto any man evil for evil. Note there three things: first, that he gives this as a special charge, as a thing most hateful or ill-beseeming a Christian. Secondly, what he saith, No man must do it: Great men have no more liberty by private quarrels to revenge their dishonour or hurt, than mean men. Thirdly, that he saith, To no man: we must not render evil to any man, of any religion, condition, or estate, whatsoever the injury be. So, Rom. 12.17. the like charge is given, and two excellent reasons against private revenge: One, because vengeance belongs to God only: It is his office. And it is best God should revenge, because he gives recompense to every transgression: and besides, he gives a just recompense, Heb. 2.2. whereas men that will perform their own revenge, give or seek many times an unequal revenge; as when our Gallants will have blood for a reproach: this is not equal, that a mans life should be taken for a supposed wrong to their reputation: And further, God hath never failed to execute vengeance, whereas men many times fail, and cannot perform the revenge they seek; but rather the contrary; Gods vengeance falls upon them for taking his office out of his hands, as many of those that seek the blood of others in revenge, lose their own, Heb. 10.30. Also it is worth the noting, that in that place to the Romans, the Apostle adds another reason against private revenge, which greatly crosseth the proud and passionate spirits of our times; and that is couched in these words, Be not overcome of evil, but overcome evil with goodness: which words imports, that he is overcome, and hath lost his honour, that will revenge: and contrariwise, he doth overcome, that will render good for evil. If this point were seriously considered, it would mightily subdue that unruly pride and passion that discovers it self in the most men: and it doth directly prove, that Duels or single combats are ⟨p. 202⟩simply unlawful and intolerable in any well governed Common wealth, and should warn all Christians to take heed of allowing themselves in the desires or projects of revenge.
Nor is their sin the less that seek revenge, but it is closely, and much dissembled, while they watch for an opportunity to be even with them that have wronged them.
Nor is their sinne the lesse that seeke revenge, but it is closely, and much dissembled, while they watch for an opportunity to be even with them that have wronged them.
Nor reviling for reviling.] Observe,
1 That people that are ungodly are very prone to reviling. This we may see in the conversation they have among their neighbours; what brawling and scolding from day to day? and also in the case of Religion, how do they continually reproach and slander the true Christians? so in family affairs, with what disgraceful and hateful terms are all the businesses (almost) of the household dispatched? But of this I spake before.
1 That people that are ungodly are very prone to reviling. This wee may see in the conversation they have among their neighbours; what brawling and scoulding from day to day? and also in the case of Religion, how doe they continually reproach and slander the true Christians? so in family affaires, with what disgracefull and hatefull tearmes are all the businesses (almost) of the houshold dispatcht? But of this I spake before.
2 That reviling and railing is a very hateful sin: It is here accounted a great suffering, to suffer reviling. Our Saviour reckons it murder in his exposition of the sixth Commandment, Mat. 5. and if godly men be reviled, it is termed blasphemy in divers places of Scripture in the Original. It proceeds from vile and base natures, Heb. 12.14, 15. Jam. 1.21. & 3.9. Gods Spirit is a Spirit of meekness, and evil words corrupt good manners, 1. Cor. 15 16.
2 That reviling and rayling is a very hatefull sinne: It is here accounted a great suffering, to suffer reviling. Our Saviour reckons it murther in his exposition of the sixt Commandement, Mat. 5. and if godly men be reviled, it is tearmed blasphemie in divers places of Scripture in the Originall. It proceeds from vile and base natures, Heb. 12.14, 15. Iam. 1.21. & 3.9. Gods Spirit is a Spirit of meekenesse, and evill words corrupt good manners, 1. Cor. 15 16.
The use is therefore for great reproof and shame to all those that are guilty of this sin, especially such as have their mouths full of cursing and bitterness, Rom. 3.14. and such as revile men for this very reason, because they follow goodness, calling good evil, Isaiah 5.20.21. Pet. 4.5. and such as revile those that are near unto them in the strong bonds of nature, or covenant; as when wives revile their husbands, or children their parents.
The use is therfore for great reproofe and shame to all those that are guilty of this sinne, especially such as have their mouthes full of cursing and bitternesse, Rom. 3.14. and such as revile men for this very reason, because they follow goodnesse, calling good evill, Esay 5.20.21. Pet. 4.5. and such as revile those that are neare unto them in the strong bonds of nature, or covenant; as when wives revile their husbands, or children their parents.
3 That though we• be reviled, yet we must not revile again, because reviling is a sin, and God hath flatly forbidden it in this and other Scriptures: and besides, we have an excellent example of our Saviour himself, that suffered all forts of reproaches, and yet was so far from reviling, that he threatened not, 1. Pet. 2. and all sorts of godly men have endured reviling, that were many degrees better than thou. And ⟨p. 203⟩further, what knowest thou but God may bless thee for their cursing, as David said? And therefore all that are true Christians should be effectually warned from hence, to resolve against bitter words and reviling, though they be never so much provoked.
3 That though we• be reviled, yet wee must not revile againe, because reviling is a sinne, and God hath flatly forbidden it in this and other Scriptures: and besides, wee have an excellent example of our Saviour himselfe, that suffered all forts of reproaches, and yet was so farre from reviling, that he threatened not, 1. Pet. 2. and all sorts of godly men have endured reviling, that were many degrees better than thou. And ⟨p. 203⟩further, what knowest thou but God may blesse thee for their cursing, as David said? And therefore all that are true Christians should be effectually warned from hence, to resolve against bitter words and reviling, though they be never so much provoked.
Thus of the rules the Apostle gives for avoiding of trouble. Now follows the arguments for the confirmation of those rules, especially of the latter: and the first is taken from the estate or condition of a Christian in this Verse. the second from the testimony of the Prophet David, Vers. 10.11, 12. And the third from the probable event or effect of such a course, Vers. 13.
In the rest of this Verse, he infers from their calling to Gods blessing, That they shall be so far from cursing or reviling, that they should use no other language than blessing even to the wicked, and their adversaries.
In the rest of this Verse, hee inferres from their calling to Gods blessing, That they shall bee so farre from cursing or reviling, that they should use no other language than blessing even to the wicked, and their adversaries.
But contrariwise.] This very term imports, That the life and discourse of a true Christian, should be not only different from the life and language of wicked men, but in many things contrary. And it must needs be so, because the godly and wicked arise from a contrary fountain; the one borne after the flesh, the other after the Spirit, Gal. 4. and their words and actions flow from contrary principles; for the one is led by the old man, the other by the new man: and they have from without contrary leaders; the one led by the Devil, Eph. 2. the other by the Spirit of God, Rom. 8. and further, they trade about contrary commodities; the one for earthly things only, the other for heavenly: the one for things of this world, the other for things of another world: and lastly, they go contrary ways; the one to hell, the other to heaven: and therefore there can be no agreement between them, no more than between light and darkness, Christ and Behal. This point serves for great reproof of some weak Christians, for coming so near to the ways of carnal men, as they can hardly be distinguished from them, that look so like them. Such were those Corinthians Saint Paul reproves, 1. Cor. 3.1, 2, 3.
But contrariwise.] This very tearme imports, That the life and discourse of a true Christian, should be not onely different from the life and language of wicked men, but in many things contrary. And it must needs bee so, because the godly and wicked arise from a contrary fountaine; the one borne after the flesh, the other after the Spirit, Gal. 4. and their words and actions flow from contrary principles; for the one is led by the old man, the other by the new man: and they have from without contrary leaders; the one led by the Devill, Eph. 2. the other by the Spirit of God, Rom. 8. and further, they trade about contrary commodities; the one for earthly things only, the other for heavenly: the one for things of this world, the other for things of another world: and lastly, they goe contrary waies; the one to hell, the other to heaven: and therefore there can bee no agreement betweene them, no more than betweene light and darkenesse, Christ and Behal. This point serves for great reproofe of some weake Christians, for comming so neere to the waies of carnall men, as they can hardly be distinguished from them, that looke so like them. Such were those Corinthians Saint Paul reproves,
Bless.] It is required of all true Christians that they should ⟨p. 204⟩bless: their conversation should express blessing continually. Now for the understanding of this point, we must know, that man is said in Scripture, to bless either God or man. He blesseth God when he praiseth his mercy, and acknowledgeth his blessings: he adds nothing to Gods blessedness, but only acknowledgeth Gods blessed Nature, and dealing towards man. This exercise of blessing God, began betimes in the world, as Gen. 14.20. and was constantly continued in all ages among the godly. But in this place the Apostle meaneth it of blessing man: And to bless man, is either a vice or a virtue. There is a vicious blessing of men, which must be separated from the doctrine of this Text.1 Now it is vicious, first, when a man blesseth himself in his own heart, even then when God threateneth him, Deut. 29.19. Secondly, when a man blesseth wicked men, and praiseth them, notwithstanding their vile courses, Ps. 10.3. Thirdly, when a man useth blessing with his mouth, & yet curseth inwardly, Ps. 62.4. Fourthly, when a man blesseth his friend by way of flattery, Prov. 27.14. Fifthly, when a man blesseth Idols, by worshipping them, and by setting his affections upon them, Isaiah 66.3. Thus of blessing as it is a vice.
Blesse.] It is required of all true Christians that they should ⟨p. 204⟩blesse: their conversation should expresse blessing continually. Now for the understanding of this point, wee must know, that man is said in Scripture, to blesse either God or man. He blesseth God when he praiseth his mercy, and acknowledgeth his blessings: he addes nothing to Gods blessednesse, but onely acknowledgeth Gods blessed Nature, and dealing towards man. This exercise of blessing God, began betimes in the world, as
